David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
Learn more about PhilPapers
Asian Philosophy 7 (3):195 – 205 (1997)
The abstract notion of “the feminine”, —in French, le f minin, and in German, das Weibliche —as substantivum neutrum, remains together with its opposite, the masculine, connotative of an inherent disparity. It is meant neither as the biological affiliation of sex, nor as gender, the social response, or echo, of this biological affiliation. Rather, it is the spiritual attitude which is the norm for psychic manifestations in general, and is its subtle psychosomatic background. It is not necessarily connected with the rude biological differentiation of sex, but rather appears as a quality in one or the other form; either as the individual, the social group or forms of activities, etc., without respect to the biological manifestations of the participants. What this paper attempts to demonstrate, is the way in which the above described notion of the feminine, functions in classical Asian cultures and philosophies. In the famous Yijing, for instance, this is seen as the hexagram correlated to the male Qian; in the philosophy of Yin and Yang, as Yin the Earth, in correlation with Yang, the Heaven; which are united in the famous Taiji diagram, a sophisticated development of Chinese Neo-Confucianism. The paper focuses on the Dao de jing, in which Lao Zi gives, as a counterbalance to the existing praxis, priority to the female principle. He remains, however, faithful to the Asian tradition, maintaining that the masculine and the feminine should remain equal, correlative, neither one nor the other vying for dominance. The correlative embrace, “When you know the male yet hold on to. the female” subsists in the mythical past where both principles are joined in androgynous unity
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
John Dobson (1996). The Feminine Firm. Business Ethics Quarterly 6 (2):227-232.
Tina Chanter (2001). Time, Death, and the Feminine: Levinas with Heidegger. Stanford University Press.
Daniel O. Dugan (1987). Masculine and Feminine Voices: Making Ethical Decisions in the Care of the Dying. [REVIEW] Journal of Medical Humanities and Bioethics 8 (2):129-140.
Morgan E. Forbes (1997). Questioning Feminine Connection. Hypatia 12 (2):140 - 151.
Ismay Barwell (1990). Feminine Perspectives and Narrative Points of View. Hypatia 5 (2):63 - 75.
Mary C. Rawlinson (1982). Psychiatric Discourse and the Feminine Voice. Journal of Medicine and Philosophy 7 (2):153-178.
Robin Turner, "Male Logic" and "Women's Intuition" The Split in Our Thinking Between "Masculine" and "Feminine" is Probably as Old as Language Itself. Human Beings Seem..
Cecilia Wee (2003). Mencius, the Feminine Perspective and Impartiality. Asian Philosophy 13 (1):3 – 13.
Added to index2009-01-28
Total downloads10 ( #332,217 of 1,796,536 )
Recent downloads (6 months)1 ( #466,495 of 1,796,536 )
How can I increase my downloads?